Celebrating Ambedkar, Challenging Hegemony

 

Rahul Sonpimple

Abstract

rahul sonpimple jnuThis article aims to understand the recent 'celebration of Ambedkar' by the ruling party and other political parties. The article argues that the celebration of Ambedkar by the BJP and RSS is more than an unsuccessful attempt at appropriation, rather it is a socio-political compulsion brought upon by the Dalit-Bahujan struggle that has forced the BJP to recognize the significance of Ambedkar. The contemporary Dalit-Bahujan mobilization, which manifests itself through a politicized Buddhist identity and the creation of an alternative celebratory space, is emerging as a challenge to the right wing forces.

Keywords: Ambedkar, alternate culture, BJP, Dalit-Bahujan, celebratory space

The recent attempt by the BJP to own Ambedkar and the constitution has stirred a debate among various political parties, civil society organizations, thinkers and also within the Dalit community. The issue has gained considerable attention on national and social media platforms. Interestingly, the Modi government's political move to praise Ambedkar and the constitution, at a juncture when the socio-political environment of the country is dismal, is being understood in terms of appropriation of Ambedkar. However, this article argues that the BJP's attempt at recognizing Ambedkar is more of a socio-political compulsion to acknowledge the relevance of Ambedkar, created due to the Dalit-Bahujan struggle, rather than a mere attempt at appropriating Ambedkar.

Making of the Celebratory Space

The celebration of Ambedkar post-independence can be read in terms of the growing socio-political awareness and the resultant mobilization among the backward castes in general and Dalits in particular. The celebratory space is an opportunity for the Dalit-Bahujans to assert their self-realized identity over the externally imposed 'inferior' identity legitimized by Hindu religious norms. While the celebration of Ambedkar at grassroots level runs counter to the conventional rules of the caste society, it has led to the formation of an alternative cultural discourse for Dalit-Bahujans, which stands counter to the cultural discourse of caste Hindus. In this sense, the celebration of Ambedkar by Dalit-Bahujans not only becomes representative of their collective claim for humanitarian values but also signifies the celebration of Ambedkar's idea of a just and casteless society. One needs to understand the role played by this celebratory space in the carving of a Dalit-Bahujan imagination which envisages civic life through the notions of equality, liberty and fraternity. Although Ambedkar's thoughts on the reconstruction of Indian society remain undervalued within the spheres of state and civil society, they have been pivotal in shaping the idea of India for Dalit-Bahujan discourse.

Read more...

The sorrow of a Rohith Vemula or a Delta Meghwal needs to be shared

 

Essay 6. 'What Babasaheb Ambedkar Means to Me'

Vinay Shende

When I read that Round Table India is asking for essays on the theme of 'what Babasaheb Ambedkar means to me', it made me ask this question to myself:

Is it about his thoughts? Is it his image of standing firm, holding the Constitution in his hands, and always dressed impeccably? Is it about his education? Is it about the odds he faced? I realised that it is all of this, and maybe much more.

Owing to family circumstances, it was impossible to study in High School. It was only due to the schemes for SC/ST that my fees could be paid. This same continued till my post-graduation. I don't even know what I would have done if not for the rights that Babasaheb had secured for me.

vinay shende

There were several odds that I had to face, but whenever I used to feel demotivated, I would think of him. How much difficulties he had to overcome! Coming to think of it now, Babasaheb lived in the era of no technology, social media, etc., but he still could share his ideas and thoughts to people. He wrote more than 50 books in his lifetime. If this can't provide inspiration then nothing else can.

When I am happy, I look up to him. When I am sad or depressed, I look up to him. I remember the story when he had to go to the Round Table Conference in London. His son had passed away a day before. Some people requested him not to go. But he responded by saying millions of my people need me and this is my chance to do something for them. This is what Babasaheb meant to people.

Read more...

Who is Koonal Duggal, the “anti-university” activist from EFLU?

 

On 14th April 2016, on the occasion of the 125th birth anniversary of Babasaheb Ambedkar, Koonal Duggal, a Dalit PhD scholar in the Department of Cultural Studies, EFL University, and a guest faculty at the S N School of Fine Arts and Communication, UoH, for the first time learnt that he was no longer welcome on University premises by order of the Proctor, Prakash Kona Reddy.

Cover Picture

That morning, Koonal had joined fellow Ambedkarite students and members of the SC ST Employees' Association to participate in a small function paying homage to Dr. B. R. Ambedkar. Koonal was one of the invited speakers. He spoke about why our engagements and convictions in Ambedkar have greater relevance in today's context where young Dalit scholars, like Rohith Vemula and others, are being isolated and alienated to the point of self-annihilation. He then sang a revolutionary song by Faiz Ahmed Faiz, "Hum Dekhenge..", when four security guards entered the venue. As soon as he finished the song, the security guards surrounded Koonal, grabbed his hand and attempted to take him away from the programme. When students and faculty intervened, they said that they were acting on orders from the Proctor, who had given specific instructions to disallow Koonal from entering the premises except with permission of University authorities. Students were not given any explanation or shown the official circular with details of the disciplinary action. In addition to the fact that by then the Ambedkar Jayanti celebrations had come to a standstill, the atmosphere had become chaotic and the audience could not pay attention to the rest of the speakers. The security guards were then told to at least respect the sentiments of the participants and wait till the end of the programme.

Read more...

A tribute to my teachers

 

Essay 5. 'What Babasaheb Ambedkar Means to Me'

Gouri Patwardhan

gouri patwardhanMy first encounter with Dr. Babasaheb Ambedkar outside the school textbook was at the age of 31. I was working as an interpreter cum research assistant with a German documentary filmmaker on a film on Dr. Babasaheb Ambedkar in 1997.

That was the first time I went to New Modikhana; a predominantly Dalit neighborhood and the center of Ambedkarite movement, in the eastern part of Pune to meet the family of Waghmares. Most researchers, academics working on Maharashtra and Dalits went to meet the Waghmares through an introduction from Dr. Eleanor Zelliot and that's how I too had reached there; through the good office of the western scholar.

Until that day I believed I had no caste and I belonged in a casteless world. Then I became painfully aware that it wasn't just the world of my extended family that had caste but my own world outside the family- of artists, filmmakers and intellectuals also had caste and it was neatly uniform; it was upper caste. It was mostly Brahmin. It was also homogeneous geographically without seeming so. It was a dream world, smug and arrogant. The idea of individuality on which my identity was based was cracked.

But it took a decade and the two films that I made with Sudhir and Pushpa Waghmare to begin seeing the intricate relationships between Dr. Ambedkar and his people and the anti-caste struggle. And more importantly, to realize that the modernity of my world; between the art college and the film school was quite hollow and superficial.

Pushpa Waghmare was a primary school teacher in schools run by the Pune Municipal Corporation. In that shocked state of mind, of becoming aware of my caste location, the only thing I registered through conversations with her was that a Dalit teacher can make a real difference to Dalit-Bahujan students. She took me around to the areas of Kasewadi, Bhavani Peth, Nanapeth and Modikhana to her students' home. I hadn't met teachers who knew their students families so well before; I hadn't met a teacher with this kind of empathy and understanding before. She constantly emphasized how Dr. Ambedkar's teachings made this possible. I made a short documentary on her work in 1999.

Read more...

Ambedkar was for ‘(Pra)Buddh Bharat’, not ‘Hindu Bharat’


Ambedkar was for '(Pra)Buddh Bharat', not 'Hindu Bharat: What if all dalit-Bahujans of India embrace Buddhism!

Sanjeev Kumar

sanjeev kumarOn 14th April, 2016, Rohith Vemula's mother and brother embraced Buddhism. This of course is a major intervention in the ongoing dalit discourse on identity, nationalism, discrimination, caste and religion at large. To respond/appropriate this discourse, Ram Madhav in his editorial raised a valid concern that dalit's caste assertion has been a matter of pride in post independent India, and at the same time because of such assertion 'many were worried that casteism was staging a comeback.' He says that samridhi (progress and prosperity) and satta (empowerment) can be taken care of by the government. But, he says that society plays an important role in promoting and protecting other two values i.e. samman (respect and dignity) and sahbhagita (participation and partnership) (Madhav: 2016). So he missed (consciously or unconsciously) to explain the spheres of participation and partnership, and how the state is not responsible for this. On the other hand, he also missed defining what constitutes society, which has the responsibility to extend respect and dignity among fellow beings to create an environment based on liberty, equality and fraternity

Interestingly, Christophe Jaffrelot resolves this issue by saying, "for Ambedkar, there was an 'ism' above nationalism; Humanism, with its values of equality and liberty. Hence, his collaboration with the British to promote the cause of the Indian plebe and to fight the axis powers- hence also his conversion to Buddhism. While Hinduism tends to be considered as the national religion of India par excellence today, Ambedkar looked at it as disrespectful of human dignity, in contrast to Buddhism." (Jaffrelot: 2016) For Jaffrelot, Ambedkar "rejected Hinduism because he thought that the caste system was co-substantial to this religion, whereas equality was inherent in Buddhism." (Jaffrelot: 2016) Therefore, if this society or nation is determined by Hindu, Hindu religion, Hinduism or Hindutva then the only alternative that remains for true citizens of this nation is to embrace Buddhism and realize this nation as (Pra)budh Bharat (not 'Hindu Bharat'), whose foundation was laid down by Ambedkar himself; his example was followed by the masses since 1956 and more recently by Rohith Vemula's mother and brother.

Read more...

Surviving boycotts for Ambedkar’s sake

 

Rahi Gaikwad

Part II of the series continued from here

rahi gaikwad 1Washim/Hingoli. The local provision store turns them away. The flour mill refuses to grind their grain. The village well becomes a no-go zone. Barred from farm work their daily wages stop. And a boycott begins.

A number of Dalits in several villages in Washim and Hingoli district are reeling under the impact of boycotts, some lasting as long as a year. Their crime? Celebrating Ambedkar and following his teachings.

A little over a week ago, the Dalits of Pimpalgaon in Maharashtra’s Washim district started to get water supply through a tanker. Till recently, they could not draw water from the fields of the Maratha landowners and had to travel five kilometres from the village to fetch it.      

Caste conflict began with a ‘Dhamma Shibhir’ (Buddhism workshop) they organised on the Republic Day in 2015, which took a violent turn during the Ambedkar jayanti that year. 

“We had invited a guest from Mumbai to guide us on Ambedkar’s 22 vows [Ambedkar prescribed 22 vows to his followers during the historic religious conversion to Buddhism in 1956 at Nagpur’s Deekshabhoomi]. While all of us were sitting in the ‘vihar’, Vishnu Nirgude [from the Maratha community] stormed into the ‘vihar’ and threatened us. He said he would bring 10-12 strong youths with him and show us ‘Brahma, Vishnu and Mahesh’ [Ambedkar’s first vow says: I shall have no faith in Brahma, Vishnu and Mahesh nor shall I worship them.],” said Datta Tayde, a farm labourer, a portion of whose house was set on fire in the resulting violence a few months later.    

Read more...

রিটার্ন টু আম্বেদকর (Return to Ambedkar)

 

Essay 4. 'What Babasaheb Ambedkar Means to Me'

মহীতোষ মণ্ডল (Mahitosh Mandal)

 

Photo Mahitosh Mandalঅসুস্থতার কারনে ২০১৫ সালে রুবি হসপিটালে ভর্তি হই । জীবনের প্রথম অপারেশন ।জীবনে প্রথম হসপিটালে রাত কাটানো । স্বাভাবিকভাবেই তীব্র একাকীত্ব ও ভীতি ঘিরে ধরেছিল । সঙ্গে ছিল একটা ট্যাব আর তাতে আম্বেকরের কয়েকটা টেক্সটের পিডিএফট্যাব ঘাঁটতে ঘাঁটতে খুলে ফেলি ‘কাস্টস ইন ইন্ডিয়াঃ দেয়ার মেকানিজম, জেনেসিস, অ্যান্ড ডেভেলপমেন্ট’ । ১৯১৬ সালে কলাম্বিয়া বিশ্ববিদ্যালয়ের নৃতত্ত্ববিদ্যার কনফারেন্সে আম্বেদকরের প্রেজেন্ট করা রিসার্চ পেপার । পড়তে পড়তে হসপিটালের বিছানায় উঠে বসি । আর ঘণ্টা দুয়েকের মধ্যে যাকে বলে প্রায় এক নিঃশ্বাসে পড়ে ফেলি এই ছোট্ট অথচ জ্ঞানগর্ভ একটা টেক্সট । নৃতত্ত্ববিদ্যা নিয়ে আমার বরাবরের ফ্যাসিনেশন । ইউরোপীয় নামীদামী নৃতত্ত্ববিদদের লেখা একসময় গোগ্রাসে গিলেছি। এদের মধ্যে আমার প্রিয় ছিল ক্লদ লেভি-স্ত্রস এবং মার্সেল মস । কিন্তু আম্বেদকরের এই ছোট্ট লেখাটি পড়ার পর বুঝলাম এবার নৃতত্ত্ববিদ্যার প্রিয় টেক্সটগুলির মাঝে অন্যতম জায়গাটা আম্বেদকরের জন্যই ছেড়ে দিতে হবে । শুধু এই একটিমাত্র টেক্সট নয়, আম্বেদকরের যেকোন টেক্সটের পাতায় পাতায় ভরে আছে প্রজ্ঞা, ভরে আছে আগুন ।  

এখন প্রশ্নটা হল আমি ছাত্রাবস্থায় বহুদিন পর্যন্ত আম্বেদকর পড়িনি – কেন? উত্তরটা সোজা – আম্বেদকর পড়ার কথা কেউ বলেনি । আম্বেদকর পড়তে কেউ উৎসাহিত করেনি । আম্বেদকর নিয়ে এন্টায়ার একটা কোর্স অফার করা হয় নি – যেটার খুব দরকার ছিলো ও যেটার খুব দরকার আছে। পশ্চিমবঙ্গের তথাকথিত নামীদামী শিক্ষা প্রতিষ্ঠানে আমি পড়েছি । যেখানেই পড়েছি সাফল্যের সঙ্গে প্রথম সারিতেই উত্তীর্ণ হয়েছি । পড়াশুনো করা কালীন পৃথিবীর শ্রেষ্ঠ সব চিন্তাবিদদের লেখা পড়েছি ও অভিভূত হয়েছি । কিন্তু তাদের প্রায় সবাই ইউরোপীয়। আমাদেরকে ভাবতে বাধ্য করা হয়েছে যে ভারতে কোন প্লেটো বা মার্ক্স বা ফ্রয়েড বা দেরিদা নেই । কিছুটা হলেও এরকম দাবী হয়তো সত্যি । কিন্তু যখন আম্বেদকর পড়া শুরু করলাম তখন বুঝলাম মানুষটি জাতপাতের দিক থেকে হয়তো তথাকথিত ‘নিচু’জাতের – তবে চিন্তাবিদ হিসেবে যাকে বলে পুরো একটা অন্য ‘ক্লাস’ ।  

আম্বেদকর চর্চার দিক থেকে শিক্ষিত ও আত্মতুষ্ট বাঙ্গালীরা করুনভাবে পিছিয়ে । পশ্চিমবঙ্গের বিশ্ববিদ্যালয়গুলির ইংরেজীবিভাগগুলিতে (ও কলাবিভাগগুলিতে), যেখানে আজকাল বিশ্বের তাবড় তাবড় চিন্তাবিদদের লেখা পড়ানো হয়, সেখানে দিনের পর দিন এই যে আম্বেদকরকে বাদ দেওয়া বা গুরুত্ব না দেওয়া – তার পিছনে আছে এক সুপরিকল্পিত রাজনীতি । ‘রাজনীতি’ শব্দটা ব্যাবহার করলাম ইচ্ছে করেই – এতে ভ্রু কুঁচকানোর কিছু নেই । যারা ‘পলিটিক্স অব ক্যানন’ নামক তত্ত্ব নিয়ে অগ্নিগর্ভ বক্তৃতা দিয়ে এপিআই স্কোর বাড়ায় তাদের অন্তত এই শব্দটিতে আপত্তি থাকার কথা নয় । যাইহোক, আম্বেদকরকে বাদ দেওয়া বা অবহেলা করার পিছনে আছে আরো জটিল ও সাঙ্ঘাতিক ধরনের রাজনীতি ।

Read more...

'What is your caste?'

 

Essay 3. 'What Babasaheb Ambedkar Means to Me'

Mudnakudu Chinnaswamy

 

Mudnakudu ChinnaswamyIf I was a tree

The bird wouldn’t ask me

Before it built its nest

What caste I am. ~

Anti-caste literature from members of the outcastes and lower castes in Karnataka has a very long history. The phrase Dalit literature is often used to describe writings by Dalits since the 1970s, with a peak during the 90s. As a form of protest literature it still continues, and no new literary movement is on the anvil, at least in Kannada. A large posse of dalit literature is available in almost all major Indian languages. But, has it helped the society, people; is the moot question. Strangely, each language gained momentum in a specific genre, like poetry in Kannada, short stories in Tamil, autobiographies in Marathi and so on. It took a long time for the mainstream litterateurs to recognise it. I am happy to note that the elite and the erudite are shedding their prejudices and taking serious note of what is happening here. This cannot be denied because if we take literature as the reflection of life, this literature concerns nearly a quarter of the Indian populace.

Dalit literature could be described as the mouthpiece of the marginalised, told in pastoral grandiloquence. This is not literature for the critics to evaluate at leisure, only to say that there is no art in it, although it is rich with native similes and metaphors.  By and large, dalit literature has espoused the negative side of the social and cultural face of Mother Bharat. So, naturally it becomes anathema to caste Hindus who are the chief spokespersons of Indian culture. I therefore feel that there is a need for a different kind of aesthetics for engaging with dalit literature.

Read more...

Why a village decided to not celebrate Ambedkar jayanti

 

Rahi Gaikwad

rahi gaikwad 1It may seem that Dr. Ambedkar is the flavour of the season. His 125th anniversary has been observed widely and reams have been written about him. The BJP has embarked on its own agenda of aggressively staking claim to this legacy. The tragic death of Rohith Vemula has galvanised debate around caste. However, what is the price faceless Dalits have paid to keep Ambedkar’s legacy alive? Simple acts of assertion like putting up a flag here or a statue there, were often met with a backlash. Round Table India travelled to some villages in Maharashtra to look at the stories behind Ambedkar’s statues.

Part I     

Why a village decided to not celebrate Ambedkar jayanti

Pangri Nawaghare (Washim): While the whole country is celebrating Dr. Ambedkar’s 125th birth anniversary, a village in Maharashtra’s Washim district has decided not to celebrate the occasion. Since 2007, Dalits in the village have been petitioning the authorities for permission to hold a procession to commemorate the legacy of the architect of the Constitution. Like every year, this year too, they have been denied that permission.

 

Ambedkar jayanti is celebrated from April 14 to April 30 in many villages in Maharashtra. Sometimes, a series of programmes marking Mahatma Jyotirao Phule and Ambedkar’s anniversaries and Buddha Purnima continue till May.     

Read more...

हम सबके लिए बाबासाहेब

 

Essay 2. 'What Babasaheb Ambedkar Means to Me'

Ravindra Kumar Goliya

 

ravi goliyaआप सभी को बाबासाहब की १२५वीं जयंती की हार्दिक शुभकामनाएं|

आप सब से मैं पूछना चाहता हूँ कि हम बाबासाहब की जयंती क्यों मनाते हैं? क्या सिर्फ उन्हें याद करने के लिए? क्या सिर्फ यह याद कर लेने से काम चल जायेगा कि बाबासाहब ने हमारे लिए यह किया या वह किया? क्या हम उन्हें एक भगवान की तरह एक दिन के लिए याद करते हैं और साल भर के लिए भूल जाते हैं? अगर हम सिर्फ ऐसा करते हैं तो यह बाबासाहब के साथ बहुत बड़ी नाइंसाफी होगी| क्योंकि बाबासाहब ने कहा है कि हमें नायकों की पूजा करने से बचना चाहिए|

तो क्या हमें बाबासाहब की जयंती या किसी भी महापुरुष की जयंती नहीं मनानी चाहिए? अगर हम सिर्फ उन्हें याद कर रहे हैं, उनकी जीवनी पढ़ ले रहे हैं तो बिलकुल नहीं मनानी चाहिए| अगर मनाना ही है तो हमें उनके विचारों पर चर्चा करनी चाहिए और उन विचारों का आज के सन्दर्भ में विश्लेषण करना चाहिए| मेरी कोशिश रहेगी कि मैं अपनी बात आज के सन्दर्भ में ही रखूं| अभी आपने देखा देश में राष्ट्रवाद पर काफी चर्चा चल रही है| वैसे एक ऐसे देश में जिसका संयुक्त राष्ट्र के मानव विकास सूचकाँक में १८८ देशों में से १३०वाँ स्थान है उस देश में बहस इस बात पर ज्यादा होनी चाहिए कि हम अपनी स्वास्थ्य सेवाएं कैसे ठीक कर सकते हैं? हम कैसे सभी के लिए एक जैसी शिक्षा व्यवस्था लागू कर सकते हैं? या कैसे हम सभी भारतीयों के जीवन स्तर में सुधार ला सकते हैं? जीवन की ये मूलभूत आवश्यकताएं कैसे सभी को उपलब्ध हो सकती हैं, चाहे वह अमीर हो या गरीब हो, शहर में रहता हो या गाँव में रहता हो, वह किसी भी धर्म या जाति का हो? आखिर तभी तो हम एक विकसित राष्ट्र बनेंगे| लेकिन हम कहाँ व्यस्त हैं? हम राष्ट्रवाद की बहस में लगे हुए हैं|

आपने टीवी पर चर्चाओं में राष्ट्रवाद पर बहुत सारी बातें सुनी होंगी, मैं यहाँ उन्हें नहीं दोहराना चाहता| बाबासाहब राष्ट्र के बारे में क्या सोचते थे अगर हमें जानना है तो हमें उनकी २५ नवम्बर १९४९ का संविधान सभा में दिया गया भाषण पढना चाहिए| यह भाषण कई सन्दर्भों में आज उस समय से कहीं ज़्यादा प्रासंगिक है| वे कहते हैं “मेरा मानना है कि यह समझने में कि, हम एक राष्ट्र हैं हम एक बड़ी भूल करेंगे| हजारों जातियों में विभाजित लोग एक राष्ट्र कैसे हो सकते हैं?

Read more...

Ambedkarism is Human Rights

Essay 1. 'What Babasaheb Ambedkar Means To Me' 

Nilesh Kumar

                                                 

nilesh jnuWhen one wonders about the question of the nature of rights that Dr. Ambedkar was fighting for, there is a tendency to focus entirely on the means espoused to achieve it [which was a concessionary arrangement arrived as it as a safer option to sidestep his revolutionary ideal of equality without changing the doctrine of unequal relations of Brahmanism].

Samuel Moyn is right when he talks about the fallacy in the attempt to historicize struggle for human rights, if characters of temporal entities of nations and state are disregarded with their inherent peculiar exclusionary tendencies.

Take this absurdity for example, the claim that human rights are not western in origin or very modern and have precedence  in Indian culture with references occurring in Rig Veda to the three civil liberties of Tana[body], Skridhi[dwelling house] and Jibasi[ life], and in the other ancient Indian texts such as Mahabharata and Kautilya’s Arthashastra.[1] The ancient Indian ideal that has survived in the consciousness of the millions of ordinary Indians has been that of a welfare and happiness to all, "sarvesham manglam bhavatu, sarve, bhavantu sukhina’’ and of the whole world being one family- vasudhava kutumbakama.[2]  

Read more...

'बाबासाहब अंबेडकर मेरे लिए क्या मायने रखते हैं ' शीर्षक पर लेख आमन्त्रित हैं

 

Round Table India

बाबा साहिब के जीवन और उनकी उपलब्धियों को मनाने के लिए किसी ख़ास अवसर की ज़रूरत नहीं है, उनका उदय एक चेतना और जन-मानस के एक नैतिक लंगर के रूप में हुआ। एक संगीतमय परम्परा उनके जीवन के प्रतिपादन की जो उनके जन्म से शुरू होते हुए, महाड़ में अपना रूप लेते हुए, पूना पैक्ट, गोल मेज़ सम्मलेन, संविधान, उनकी यादों को और उनकी कई विरासतों को सहेजने में अग्रणी रहे। इसी जन संगीत ने आगे चल के कलाकारों, चित्रकारों, लेखकों एवं मूर्तिकारों को प्रेरित किया और नतीजतन एक जीवंत प्रतिपादन का निर्माण हुआ जन-इतिहासकारों द्वारा - पुरष एवं महिलाएं, युवा एवं वृद्ध, जिन्होंने न्याय, समानता,स्वतंत्रतता एवं बंधत्व जैसे मूल्यों के एक कालीन बुनी।

wbm announcement

एक समाज जो हर मोड़ पे वंचित किया गया, उसी वंचित समुदायों ने बाबा साहब की मूर्तियों और प्रतिमाओं के द्वारा सामाजिक क्षेत्र पे अपना दावा पेश किया। क्या हम ये सोच भी सकते हैं कि बाबा साहब के चेतना की पतली सड़क के किनारों पे और व्यस्त बाज़ारों में भौतिक अभिव्यक्ति हुयी ?किसी ने या कुछ लोगों के समूह ने वक़्त निकाल कर और साधन उत्पन्न कर के उस स्थान पर और ऐसे ही लाखों स्थानों पर उनकी उपस्थिति दर्ज की।

Read more...

Other Related Articles

Why RSS can’t accept even a Sanghi SC/ST/OBC Judge?
Friday, 23 June 2017
  S Kumar Nomination of Mr. Ram Nath Kovind for the presidential position has again brought the caste politics to the forefront of Indian politics. While a Brahmin appointment like the outgoing... Read More...
Mission Impossible: RSS Goal of Hindu Rashtra by 2023
Saturday, 10 June 2017
  Mangesh Dahiwale It has become clear recently that the RSS/BJP is making its agenda open. The agenda is to make India a Hindu nation by 2025 to mark 100 years of foundation of the RSS. One of... Read More...
MODI-fest or MODI-jest: Making of Deaf India
Tuesday, 23 May 2017
  Mangesh Dahiwale As predicted, the RSS/BJP Government is going for a massive public campaign to display the achievements of the Government after three years. The campaign will be run from a... Read More...
Dissent and the Oppressed
Wednesday, 01 March 2017
  Raju Chalwadi Our plural society is going through one of its most fragile phases; the very notion of its multi-identity is under threat. The irony is that the threat is not from outsiders but... Read More...
Brahminical Conversations on Dalit Politics
Sunday, 29 January 2017
  Koonal Duggal and Kavita Bhanot A poster was recently shared widely on social media advertising a panel discussion at the 2017 Delhi Book Fair, titled 'Contemporary Dalit Politics'. The event... Read More...

Recent Popular Articles

Brahminical Conversations on Dalit Politics
Sunday, 29 January 2017
  Koonal Duggal and Kavita Bhanot A poster was recently shared widely on social media advertising a panel discussion at the 2017 Delhi Book Fair, titled 'Contemporary Dalit Politics'. The event... Read More...
Mission Impossible: RSS Goal of Hindu Rashtra by 2023
Saturday, 10 June 2017
  Mangesh Dahiwale It has become clear recently that the RSS/BJP is making its agenda open. The agenda is to make India a Hindu nation by 2025 to mark 100 years of foundation of the RSS. One of... Read More...
MODI-fest or MODI-jest: Making of Deaf India
Tuesday, 23 May 2017
  Mangesh Dahiwale As predicted, the RSS/BJP Government is going for a massive public campaign to display the achievements of the Government after three years. The campaign will be run from a... Read More...
Why RSS can’t accept even a Sanghi SC/ST/OBC Judge?
Friday, 23 June 2017
  S Kumar Nomination of Mr. Ram Nath Kovind for the presidential position has again brought the caste politics to the forefront of Indian politics. While a Brahmin appointment like the outgoing... Read More...